7 minute read

The Indigenous Population Boom

The Incoming Wave

and Impact of the Indigenous Population Boom

Adam Hopkins ’03

“Lifespan of Indigenous people is 15 years shorter...” “A memo to Canada: Indigenous people are not your incompetent children” “Indigenous people must become full partners in Canada’s heath care system” “Can Liberals really end boil water advisories?” “Senator Beyak published outright racist comments...” “Whitecap Dakota sign framework agreement...”

This is just a snapshot of a Google news search at the end of January 2018, using the terms “Indigenous, Native, and Aboriginal.” Sensationalized headlines? Yes. Do they paint a fair picture of the state of affairs regarding Indigenous people in Canada? No. Yet, these headlines have become so banal to the average consumer. They frame the realities of life for Indigenous people as bleak, overly complex, and beyond repair.

Not to diminish the real problems that our communities face or the hardships our people go through every day (which can often be life-and-death situations). However, these headlines do not portray an honest and accurate account of the complexities that fuel them. Nor do they allow space for a narrative about Indigenous people positively, and perhaps profoundly, impacting the cultural and economic fabric of this country for decades to come.

What is the impact going to be, and how do we create space for discussion?

The growth of the Indigenous population is an indicator of what the impact could be in this missing narrative. Currently, there are just under 1.7 million people in Canada who identify as being of Indigenous heritage, which is just under 5% of the population. This number becomes more significant, however, when you factor in:

that only one third of the growth of the overall population in Canada is from domestic births—a number that is declining due to infertility;

the Indigenous population has grown an astounding 42.5% since 2006 and it is anticipated that the number of Indigenous people in Canada will hit 2.5 million by 2036; and,

the average age of an Indigenous person is 32, versus 40 for the non-Indigenous population, and the contribution of this young group now seems far more important. Canada’s Indigenous populations are growing at a rate far higher than other populations in Canada, on average they are younger. This subgroup of young Indigenous people will be stakeholders in education, the economy and industry; filling a population gap, their inputs in the economy will be particularly meaningful in Canadian society. If you are able to move past the negative news headlines and dig a bit deeper into what is actually happening on reserves and in the lives of Canada’s Indigenous peoples, it becomes clear that the dialogue is not simply turning towards how to help this population. In many ways, the dialogue is both hushing, and revealing, what this young group is already saying, which is: “we’re here, so get out of our way.”

Entrepreneurship and the Economy

It’s said that innovation most often comes from the periphery, not the middle. So, it’s not surprising that Indigenous entrepreneurs are creating new and innovative products and services. A report from the Canadian Council on Aboriginal Business found that out of all the Indigenous entrepreneurs that were surveyed, 6 in 10 had recently introduced new services or products; about 43,000 Indigenous businesses now exist in the country. This is a large group of people contributing in a significant way.

The Indigenous entrepreneurial spirit flourishing and clashing with “mainstream” Canada can be found both on reserve and in urban settings. One example is with recreational marijuana, where pot shops are starting to prosper on reserves. Indigenous peoples have a long history of facing police and judicial discrimination and profiling for marijuana possession. They are now seeing pot as an entrepreneurial stepping stone—while still facing public scrutiny. As Canada nears the legalization of marijuana use and distribution, an interesting racial/socioeconomic divide is being revealed. Julian Fantino, former commissioner of the Toronto Police and the OPP, once compared legalizing weed to legalizing murder. He now runs a company involved in medical marijuana. Yet, when Indigenous entrepreneurs enter the industry, it is still perceived in a completely different manner.

This flourishing/clashing also happen in urban centres, where Indigenous entrepreneurs find themselves bringing home cooking to the big city. Take, for example, Kukum’s Kitchen, where seal meat is prepared and served as it would be in Canada’s far north. Kukum’s Kitchen has found great success and support from many customers, however many others have cried foul to the use of seal meat. This negative reaction is due to the misinformation and miseducation

Just under 1.7 million people in Canada identify as being of Indigenous heritage

Shutterstock.com © Valenty around the seal hunt from international organizations, who have not taken the time or care to understand the cultural significance of harvesting practices and their effect on the ecosystem.

Education

Incorporation of Indigenous knowledge (IK) in the academy is something that mainstream Western institutions have been struggling with; one of the few exceptions to this rule is Trent University. T.H.B. Symons has managed to create a space with ongoing dialogue about the ways in which IK should and should not intersect with Western knowledge. This dialogue has manifested itself in many ways, including: student programming, the evolution of several disciplines, and the type of graduates the university produces. Of special note is the Indigenous Environmental Science/Studies program, a working example of how Western and Indigenous knowledges can intersect. Graduates who have bridged two knowledge systems and two ways of knowing and understanding the world can offer a different way of thinking and approaching solutions for many of the environmental, political, and social issues that exist in many different contexts.

Another area where Indigenous people will soon have a measurable and positive impact on the world around us can be seen in graduates from Indigenous Institutes. Nine institutions in Ontario have very recently received legal designation as the third pillar of post-secondary education and these Indigenous-owned and -governed institutions will soon be offering certificates, diplomas and degrees to the wider public. Grounded in IK, with Indigenous educators, elders, and staff, the potential for the Indigenous Institutes to positively upend how post-secondary education is conceived, delivered and understood in this province is within reach.

There is momentum in the education sector and industry for Indigenous people, and the economy is ready for Indigenous people to become even more engaged players. Maybe the news isn’t so bad after all. Maybe the search parameters just needed to be adjusted:

“First Nation court ready for launch in Prince George” “Tsuut’ina’s massive development among several urban initiatives as Indigenous youth flock to cities” “A curriculum of their own” “Ontario First Nations acquire 14 million shares of Hydro One”

It turns out there is a lot of good news happening in Indigenous communities, you just need to know where to look.

Adam Hopkins is Lunapeew and Anishnaabe from the Delaware Nation – Moraviantown. He is currently vice president, Enrolment Management and Student Services for the First Nations Technical Institute. Mr. Hopkins is former director of the Trent University First Peoples House of Learning.

WENJACK & DOWNIE FAMILIES JOIN TRENT UNIVERSITY TO CELEBRATE OPENING OF CHANIE WENJACK SCHOOL FOR INDIGENOUS STUDIES

Trent University builds on legacy of leadership in Indigenous education and reconciliation with launch of new school

On March 2nd, the families of Chanie Wenjack and Gord Downie gathered together with Trent students, staff, faculty and local community members in Peterborough to celebrate the official launch of the Chanie Wenjack School for Indigenous Studies—a milestone development in the University’s longstanding leadership in Indigenous education and reconciliation.

Speaking on behalf of the Wenjack family, Pearl Achneepineskum, Chanie’s sister, said: “The people in Peterborough and at Trent have always had a spot in my heart. Trent took the initiative to honour Chanie back in 1973 [with the naming of Wenjack Theatre]. I would like to thank Trent for continuing to honour Chanie, and for their leadership in Indigenous education.”

“I am so proud to attend the opening of the Chanie Wenjack School for Indigenous Studies with Chanie’s sisters, Pearl, Daisy and Evelyn,” added Mike Downie, co-founder of the Gord Downie and Chanie Wenjack Fund, who also attended the launch event. “Trent University has been, and continues to be, a leader in Indigenous education to break down barriers between Indigenous and non-Indigenous Canadians through their programming, resources, and initiatives.”

The Chanie Wenjack School for Indigenous Studies brings together Trent’s undergraduate, master’s and Ph.D. programs under one umbrella and unites various events, initiatives and spaces dedicated to Indigenous perspectives, knowledge and culture at the University.

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